Chapter LI (11)

That the name Saturn is now triply analysed; of which the first asserting this God to be the plenitude of intellectual good, and to be the satiety of a divine intellect, from its conveying an image of the satiety and repletion which are reprobated by the many, is ejected as insolent. The second also which exhibits the imperfect and the puerile, is in like manner rejected. But the third, which celebrates this God as full of purity, and as the leader of undefiled intelligence, and an undeviating life, is approved. For king Saturn is intellect, and the supplier of all intellectual life; but he is an intellect exempt from co-ordination with sensibles, immaterial and separate, and converted to himself. He likewise converts his progeny and after producing them into light again embosoms and firmly establishes them in himself. For the demiurgus of the universe, though he is a divine intellect, yet he orderly arranges sensibles, and provides for subordinate natures. But the mighty Saturn is essentialized in separate intellections, and which transcend wholes. “For the fire which is beyond the first, says the Chaldean Oracle, does not incline its power downwards.” But the demiurgus is suspended and proceeds from Saturn, being himself an intellect subsisting about an immaterial intellect, energizing about it as the intelligible, and producing that which is occult in it, into the apparent. For the maker of the world is an intellect of intellect. And it appears to me, that as Saturn is the summit of those Gods, that are properly called intellectual, he is intellect, as with reference to the intelligible genus of Gods. For all the intellectual adhere to the intelligible genus of Gods, and are conjoined with them through intellections. “Ye who understand the supermundane paternal profundity,” says the hymn to them. But Saturn is intelligible, with reference to all the intellectual Gods. _Purity_ therefore indicates this impartible and imparticipable transcendency of Saturn. For the not coming into contact with matter, the impartible, and an exemption from habitude, are signified by purity. Such indeed is the transcendency of this God with respect to all co-ordination with things subordinate, and such his undefiled union with the intelligible, that he does not require a Curetic guard, like Rhea, Jupiter, and Proserpine. For all these, through their progressions into secondary natures, require the immutable defence of the Curetes. But Saturn being firmly established in himself, and hastily withdrawing himself from all subordinate natures is established above the guardianship of the Curetes. He contains however, the cause of these uniformly in himself. For this purity, and the undefiled which he possesses, give subsistence to all the progressions of the Curetes. Hence in the Oracles, he is said to comprehend the first fountain of the Amilicti, and to ride on all the others. “The intellect of the father riding on attenuated rulers, they become refulgent with the furrows of inflexible and implacable fire.”

Νους πατρος αραιοις εποχουμενος ιθυντηρσιν
Ακναμπτου αστραπτουσιν αμειλικτου πυρος ολκοις.

He is therefore _pure intellect_, as giving subsistence to the undefiled order, and as being the leader of the whole intellectual series.

Αυτου γαρ εκθρωσκουσιν αμειλικτοι τε κεραυνοι,
Και πρηστηροδοχοι κολποι παμφεγγεος αλκης.
Πατρογενους Εκατης, και υπεζωκος πυρος ανθος,
Ηδε κραταιον πνευμα πολων πυριων επεκεινα.

i.e. “From him leap forth the implacable thunders, and the prester-capacious bosoms of the all-splendid strength of the father-begotten Hecate, together with the environed flower of fire, and the strong spirit which is beyond the fiery poles.”

For he convolves all the hebdomad of the fountains,[443] and gives subsistence to it, from his unical and intelligible summit. For he is, as the Oracles says, αμιστυλλευτος uncut into fragments, uniform, and undistributed, and connectedly contains all the fountains, converting and uniting all of them to himself, and being separate from all things with immaculate purity. Hence he is κορονους, as an immaterial and pure intellect, and as establishing himself in the paternal silence. He is also celebrated as the father of fathers. Saturn therefore is a father, and intelligible, as with reference to the intellectual Gods.

That every intellect either abides, and is then intelligible, as being better than motion; or it is moved, and is then intellectual; or it is both, and is then intelligible, and at the same time intellectual. The first of these is Phanes; the second which is alone moved is Saturn; and the third which is both moved and permanent is Heaven.

That Saturn from his impartible, unical, paternal, and beneficent subsistence in the intellectual orders has been considered by some as the same with the one cause of all things. He is however only analogous to this cause, just as Orpheus calls the first cause _Time_ (χρονος) nearly homonymously with Saturn. (κρονος) But the Oracles of the Gods characterise this deity by the epithet of _the once_; (τῳ απαξ) calling him _once beyond_ (απαξ επεκεινα). For _the once_ is allied to _the one_.

That _Heaven_ the father of Saturn, is an intellect understanding himself indeed, but united to the first intelligibles; in which he is also firmly established; and connectedly contains all the intellectual orders, by abiding in intelligible union. This God too is _connective_, just as Saturn is of a _separating_ idiom; and on this account he is _father_. For connecting precede separating causes; and the intelligible and at the same time intellectual such as are intellectual only. Whence also _Heaven_ being the _Synocheys_ (συνοχευς) of wholes, according to one union gives subsistence to the Titannic series, and prior to this, to other orders of the Gods; some of which abide only in him, which he retains in himself, but others both abide and proceed, which he is said to have concealed, after they were unfolded into light. And after all these he gives subsistence to those divine orders, which proceed into the universe, and are separated from their father. For he produces twofold monads, and triads, and hebdomads equal in number to the monads. These things however will be investigated more fully elsewhere. But this deity is denominated according to the similitude of the apparent Heaven. For each of them compresses and connects all the multitude which it contains, and causes the sympathy and connection of the whole world to be one. For connection is second to unifying power, and proceeds from it. In the Phædrus therefore Plato delivers to us the production of all secondary natures by Heaven, and shows us how this divinity leads upwards and convolves all things to the intelligible. He likewise teaches us what its summit is, what the profundity of its whole order, and what the boundary of the whole of its progression. Here therefore investigating the truth of things from names, he declares its energy with respect to things more elevated and simple, and which are arranged nearer to _the one_. He also clearly appears here to consider the order of Heaven, as intelligible and at the same time intellectual. For if it sees things on high, it energizes intellectually, and there is prior to it the intelligible genus of Gods, to which looking it is intellectual; just as it is intelligible to the natures which proceed from it. What then are the things on high which it beholds? Is it not evident that they are, the supercelestial place, an essence without colour, without figure, and without the touch, and all the intelligible extent? An extent comprehending as Plato would say intelligible animals, the one cause of all eternal natures, and the occult principles of these; but as the followers of Orpheus would say, bounded by æther upwards, and by Phanes downwards. For all between these two gives completion to the intelligible order. But Plato now calls this both singularly and plurally; since all things are there united, and at the same time each is separated peculiarly; and this according to the highest union and separation.

With respect to the term μετεωρολογοι, i.e. _those who discourse on sublime affairs_, we must now consider it in a manner adapted to those who chuse an anagogic life, who live intellectually, and who do not gravitate to earth, but sublimely tend to a theoretic life. For that which is called Earth there, maternally gives subsistence to such things as Heaven, which is co-ordinate to that Earth, produces paternally. And he who energizes there, may be properly called μετεωρολογος, or, _one who discourses about things on high_. Heaven therefore, being of a _connective_ nature, is expanded above the Saturnian orders, and all the intellectual series; and produces from himself all the Titannic race; and prior to this, the perfective and defensive orders: and in short is the leader of every good to the intellectual Gods. Plato therefore, having celebrated Saturn, for his intelligence which is without habitude to mundane natures, and for his life which is converted to his own exalted place of survey, now celebrates Heaven for another more perfect energy. For to be conjoined to more elevated natures is a greater good than to be converted to oneself. Let no one however think, that on this account the above-mentioned energies are distributed in the Gods; as for instance, that there is providence alone, in Jupiter, a conversion alone to himself, in Saturn, and an elevation alone to the intelligible, in Heaven. For Jupiter no otherwise provides for mundane natures than by looking to the intelligible; since as Plato says in the Timæus, intellect understanding ideas in animal itself, thought it requisite that as many and such as it there perceived should be contained in the universe; but as Orpheus[444] says with a divinely inspired mouth, “Jupiter swallows his progenitor Phanes, embosoms all his powers, and becomes all things intellectually which Phanes is intelligibly.” Saturn also imparts to Jupiter the principles of fabrication, and of providential attention to sensibles, and understanding himself, he becomes united to first intelligibles, and is filled with the goods which are thence derived. Hence also the theologist (Orpheus) says “that he was nursed by Night.”[445] If therefore the intelligible is nutriment, Saturn is replete not only with the intelligibles co-ordinated with him, but also with the highest and occult intellections. Heaven himself also fills all secondary natures with his proper goods, but guards all things by his own most vigorous powers; and the father supernally committed to him the connecting and guarding the causes of eternal animal. But he intellectually perceives himself, and is converted to the intelligibles which he contains; and this his intelligence, Plato in the Phædrus calls _circulation_. For as that which is moved in a circle is moved about its own centre, so Heaven energizes about its own intelligible, according to intellectual circulation. But all the Gods subsisting in all, and each possessing all energies, one transcends more in this, and another in a different energy, and each is particularly characterised according to that in which it transcends. Thus Jupiter is characterised by providence, and hence his name is now thus analysed; but Saturn by a conversion to himself, whence also he is _inflected counsel_ αγκυλομητις; and Heaven by habitude to things more excellent; from which also he receives his appellation. For his giving subsistence to a pure and the Saturnian intellect, represents his energy to the other part. But as there are many powers in Heaven, such as the connective, guardian, and convertive, you will find that this name is appropriately adapted to all these. For the connective is signified through bounding the intellectual Gods; since the connective bounds the multitude which he contains. The power which guards wholes subsists through the termination and security of an intellectual essence. And the convertive power subsists through converting seeing, and intellectually-energizing natures, to things on high. But all these are adapted to Heaven. For there is no fear that the Gods will be dissipated, and that on this account they require connective causes; or that they will sustain mutation, and that on this account they stand in need of the saving aid of guardian causes; but now Socrates at once manifests all the powers of Heaven, through convertive energy. For this is to behold things on high, to be converted to them, and through this to be connected and defended. And it appears to me that Heaven possesses this idiom according to analogy to the intelligible eternity and the intelligible wholeness. For Timæus particularly characterizes eternity by this, viz. by abiding in the one prior to it, and by being established in the summit of intelligibles; and Socrates says that Heaven surveys things on high, viz. the supercelestial place, and such things as are comprehended in the god-nourished silence of the fathers. (και οσα τῃ θεοθρεμμονι σιγῃ περιειληπται των πατερων). As therefore Parmenides signifies each of these orders through _wholeness_, the one through intelligible, and the other through intellectual wholeness; in like manner both Timæus and Socrates characterise them by a conversion to more excellent natures. But the conversion as well as the wholeness is different. For that of eternity is intelligible, on which account Timæus does not say that it looks to its intelligible, but only that it stably abides. But the conversion of Heaven is intellectual, and on this account Socrates says that it sees things on high, and through this converts, guards, and connects all things posterior to itself. Whence also in the Phædrus, it is said by the circulation of itself, to lead all things to the supercelestial place, and the summit of the first intelligibles.

That there being three fathers and kings of which Socrates here makes mention, Saturn alone appears to have received the government from his father, and to have transmitted it to Jupiter, by violence. Mythologists therefore celebrate the sections of Heaven and Saturn. But the cause of this is, that Heaven is of the connective, Saturn of the Titannic, and Jupiter of the demiurgic order. Again, the Titannic genus rejoices in separations and differences, progressions and multiplications of powers. Saturn therefore, as a dividing God, separates his kingdom from that of Heaven; but as a pure intellect he is exempt from a fabricative energy proceeding into matter. Hence also the demiurgic genus is again separated from him. Section therefore is on both sides of him. For so far as he is a Titan, he is cut off from the connective causes, but so far as he does not give himself to material fabrication, he is cut off from the demiurgus Jupiter.

That with respect to the supercelestial place to which Heaven extends his intellectual life, some characterise it by ineffable symbols; but others after giving it a name celebrate it as unknown, neither being able to speak of its form, or figure. And proceeding somewhat higher than this, they have been able to manifest the boundary[446] of the intelligible Gods by name alone. But the natures which are beyond this, they signify through analogy alone, these natures being ineffable and incomprehensible. Since that God who closes the paternal order, is said by the wise to be the only deity among the intelligible Gods, that is denominated: and theurgy ascends as far as to this order. Since therefore the natures prior to Heaven, are allotted such a transcendency of uniform subsistence, that some of them are said to be effable, and at the same time ineffable, known, and at the same time unknown, through their alliance to _the one_, Socrates very properly restrains the discourse about them, in consequence of names not being able to represent their hyparxes; and in short, because it requires a certain wonderful employment, to separate the effable and ineffable, of their hyparxis or power. He accuses therefore his memory, not as disbelieving in the fables, which assert that there are certain more ancient causes beyond Heaven, nor as not thinking it worth while to mention them. For in the Phædrus he himself celebrates the supercelestial place. But he says this, because the first of beings cannot become known by the exercise of memory and through phantasy, or opinion, or the dianoetic part. For we are alone naturally adapted to be conjoined to them, with the flower of intellect and the hyparxis of our essence; and through these we receive the sensation of their unknown nature. Socrates therefore says, that what in them is exempt, both from our gnostic and recollective life, is the cause of our inability to give them a name; for they are not naturally adapted to be known through names. Theologists likewise would not remotely signify them, and through the analogy of things apparent to them, if they could be named, and apprehended by knowledge.

That Homer[447] does not ascend beyond the Saturnian order, but evincing that Saturn is the proximate cause of the demiurgus, he calls Jupiter, who is the demiurgus, the son of Saturn. He also calls the divinities co-ordinate with him Juno, Neptune, and Mars; and he denominates Jupiter, the father of men and Gods. But he does not introduce Saturn, as either energizing, or saying any thing, but as truly αγκυλομητις in consequence of being converted to himself.

That Orpheus greatly availed himself of the licence of fables, and manifests every thing prior to Heaven by names, as far as to the first cause. He also denominates the ineffable, who transcends the intelligible unities, _Time_; whether because _Time_ pre-subsists as the cause of all generation, or because, as delivering the generation of true beings, he thus denominates the ineffable, that he may indicate the order of true beings, and the transcendency of the more total to the more partial; that a subsistence according to Time may be the same with a subsistence according to cause; in the same manner as generation with an arranged progression. But Hesiod venerates many of the divine natures in silence, and does not in short name the first. For that what is posterior to the first proceeds from something else, is evident from the verse,

“Chaos of all things was the first produced.”

For it is perfectly impossible that it could be produced without a cause; but he does not say what that is which gave subsistence to Chaos. He is silent indeed with respect to both the fathers[448] of intelligibles, the exempt, and the co-ordinate; for they are perfectly ineffable. And with respect to the two co-ordinations, the natures which are co-ordinate with the one, he passes by in silence, but those alone which are co-ordinate with the indefinite duad, he unfolds through genealogy. And on this account Plato now thinks Hesiod deserves to be mentioned, for passing by the natures prior to Heaven, as being ineffable. For this also is indicated concerning them by the Oracles, which likewise add “they possess mystic silence,” σιγ’ εχε μυστα. And Socrates himself in the Phædrus, calls the intellectual perception of them μυησις and εποπτεια, _in which nearly the whole business is ineffable and unknown_.

That Saturn in conjunction with Rhea produced Vesta and Juno who are co-ordinate to the demiurgic causes. For Vesta imparts from herself to the Gods an uninclining permanency, and seat in themselves, and an indissoluble essence. But Juno imparts progression, and a multiplication into things secondary. She is also the vivifying fountain of wholes, and the mother of prolific powers; and on this account she is said to have proceeded together with Jupiter the demiurgus; and through this communion she generates maternally, such things as Jupiter generates paternally. But Vesta abides in herself, possessing an undefiled virginity, and being the cause of sameness to all things. Each of these divinities however together with her own proper perfection, possesses according to participation the power of the other. Hence some say that Vesta is denominated from essence (απο της εστιας) looking to her proper hyparxis. But others looking to her vivific and motive power which she derives from Juno say that she is thus denominated ως ωσεως ουσαν αιτιαν _as being the cause of impulsion_. For all divine natures are in all, and particularly such as are co-ordinate with each other, participate of, and subsist in each other. Each therefore of the demiurgic and vivific orders, participates the form by which it is characterised, from Vesta. The orbs of the planets likewise possess the sameness of their revolutions from her; and the poles and centres are always allotted from her their rest.

That Vesta does not manifest essence, but the abiding and firm establishment of essence in itself; and hence this goddess proceeds into light after the mighty Saturn. For the divinities prior to Saturn have not a subsistence in themselves and in another,[449] but this originates from Saturn. And a subsistence in _self_ is the peculiarity of Vesta, but in _another_ of Juno.

That the theology of Hesiod from the monad Rhea produces according to things which are more excellent in the co-ordination, Vesta, but according to those which are subordinate Juno; and according to those which subsist between, Ceres. But according to Orpheus, Ceres is in a certain respect the same with the whole of vivification, and in a certain respect is not the same. For on high she is Rhea, but below in conjunction with Jupiter, she is Ceres: for here the things begotten are similar to the begetters, and are nearly the same.

That we ought to receive with caution what is now said concerning effluxions and motions. For Socrates does not descend to the material flowing of Heraclitus; for this is false,[450] and unworthy the dianoetic conceptions of Plato. But since it is lawful to interpret things divine analogously, through appropriate images, Socrates very properly assimilates fontal and Saturnian deities to streams; in so doing jesting and at the same time acting seriously, because good is always derived as it were in streams from on high, to things below. Hence, according to the image of rivers, after the fontal deities, who eternally devolve streams of good, the deities who subsist as principles are celebrated. For after the _fountain_ of a river the place where it _begins_ to flow is surveyed.

That those divinities who are peculiarly denominated total intellectual gods, of whom the great Saturn is the father, are properly called fontal. For “from him leap forth the implacable thunders,” says the oracle concerning Saturn. But concerning the vivific fountain Rhea from which all life, divine, intellectual, psychical and mundane is generated, the Chaldean oracles thus speak.

Ρειη τοι νοερων μακαρων πηγη τε ροη τε.
Παντων γαρ πρωτη δυναμεις κολποισιν αφραστοις
Δεξαμενη, γενεην επι παν προχεει τροχαουσαν.

i.e. “Rhea[451] is the fountain and river of the blessed intellectual Gods. For first receiving the powers of all things in her ineffable bosoms, she pours running generation into every thing.”

For this divinity gives subsistence to the infinite diffusion of all life, and to all never-failing powers. She likewise moves all things according to the measures of divine motions, and converts them to herself; establishing all things in herself, as being co-ordinate to Saturn. Rhea therefore is so called from causing a perpetual influx of good, and through being the cause of divine _facility_, since the life of the gods is attended with _ease_ (θεοι ρεια ζωντες).

That Ocean is the cause to all the Gods of acute and vigorous energy, and bounds the separations of the first, middle, and last orders; converting himself to himself, and to his proper principles, through swiftness of intellect, but moving all things from himself, to energies accommodated to their natures; perfecting their powers, and causing them to have a never-failing subsistence. But Tethys imparts permanency to the natures which are moved by Ocean, and stability to the beings which are excited by him to the generation of secondary natures. She is also the source of purity of essence to those beings who perpetually desire to produce all things; as sustaining every thing in the divine essences which as it were _leaps forth and percolates_. For each of first causes, though it imparts to secondary natures a participation of good, yet at the same time retains with itself that which is undefiled, unmingled and pure from participation. Thus for instance, intellect is filled with life, being, and intelligence, with which also it fills soul; but establishing in itself that which in each of these is genuine and exempt, it also illuminates from itself to beings of a subordinate rank, inferior measures of these goods. And vigour of energy indeed, is present with more ancient natures, through Ocean; but the leaping forth and percolating through Tethys. For every thing which is imparted from superior to subordinate natures, whether it be essence, life, or intelligence, is _percolated_. And such of these as are primary, are established in themselves; but such as are more imperfect, are transferred to things of a subject order. Just as with respect to streams of water, such of them as are nearer their source are purer, but the more remote are more turbid. Both Ocean and Tethys therefore, are fontal Gods, according to their first subsistence. Hence Socrates now calls them the fathers of streams. But they also proceed into other orders of Gods, exhibiting the same powers among the Gods who rank as principles or rulers, among those of a liberated, and those of a celestial characteristic; and appropriately in each of these. Timæus, however, celebrates their sublunary orders, calling them fathers of Saturn and Rhea, but the progeny of Heaven and Earth. But their last processions are their divisible allotments about the earth; both those which are apparent on its surface, and those which under the earth, separate the kingdom of Hades, from the dominion of Neptune.

That Saturn is conjoined both to Rhea and Jupiter, but to the former as father to prolific power, but to the latter, as father to intelligible[452] intellect.

That Ocean is said to have married Tethys, and Jupiter Juno, and the like, as establishing a communion with her, conformably to the generation of subordinate natures. For an according co-arrangement of the Gods, and a connascent co-operation in their productions, is called by theologists _marriage_.

That Tethys is denominated from leaping forth and _straining_ or _cleansing_, being as it were _Diatethys_, and by taking away the first two syllables _Tethys_.[453]

That Saturn is the monad of the Titannic order of the Gods, but Jupiter of the demiurgic. This last divinity however is twofold, the one exempt and co-ordinated with Saturn, being a fontal God, and in short ranking with the intellectual fathers, and convolving the extremity of them; but the other being connumerated with the sons of Saturn, and allotted a Saturnian summit and dominion in this triad; concerning which also the Homeric Neptune says,

τρεις γαρ τ’ εκ Κρονου ειμεν αδελφεοι, ους τεκε Ρειη.[454]

As brother Gods we three from Saturn came,
And Rhea bore us.

And the first Jupiter indeed, as being the demiurgus of wholes, is the king of things first, middle, and last, concerning whom Socrates also had just said, that he is the ruler and king of all things; and life and salvation are imparted to all things through him.

But the ruling Jupiter, who ranks as a principle, and who is co-ordinate with the three sons of Saturn governs the third part of the whole of things, according to that of Homer,

τριχθα δε παντα δεδασται----[455]

A triple distribution all things own.

He is also the summit of the three, has the same name with the fontal Jupiter, is united to him, and is monadically called Jupiter. But the second is called dyadically, marine Jupiter, and Neptune. And the third is triadically denominated, terrestrial Jupiter, Pluto, and Hades. The first of these also preserves, fabricates, and vivifies summits, but the second, things of a second rank, and the third those of a third order. Hence this last is said to have ravished Proserpine, that together with her he might animate the extremities of the universe.

That the Titannic order dividing itself from the connecting order of Heaven, but having also something in itself abiding, and connascent with that order, Saturn is the leader of the separation, and on this account he both arms others against his father, and receives the scythe[456] from his mother, through which he divides his own kingdom from that of Heaven. But Ocean is co-ordinated with those that abide[457] in the manners of the father, and guards the middle of the two orders; so far as a Titan being connumerated with the Gods that subsist with Saturn; but so far as rejoicing in a co-ordination with Heaven conjoining himself with the Synoches. For it is fit that he who bounds the first and second orders, should be arranged in the middle of the natures that are bounded. But every where this god is allotted a power of this kind, and separates the genera of the Gods, the Titannic from the connecting (των συνοχικων) and the vivific from the demiurgic. Whence also ancient rumor calls Ocean the God who separates the apparent part of Heaven from the unapparent; and on this account poets say, that the sun and the other stars rise from the ocean. What is now said therefore by Plato comprehends all the Titannic order through these two conjunctions; this order abiding and at the same time proceeding. And through the Saturnian order indeed, it comprehends every thing separated from the fathers; but through that of Ocean, every thing conjoined with the connecting Gods. Or if you had rather so speak, through the Saturnian order, he comprehends every maternal cause, but through the other, every thing subservient to the paternal cause. For the female is the cause of progression and separation, but the male of union and stable permanency.

That of the demiurgic triad[458] which divides the whole world, and distributes the indivisible, one and whole fabrication of the first Jupiter, the summit, and which has the relation of father is Jupiter, who through union with the whole demiurgic intellect having the same appellation with it, is for this reason not mentioned here by Plato. But Neptune is allotted the middle and that which binds together both the extremes; being filled indeed from the essence of Jupiter, but filling Pluto. For of the whole of this triad, Jupiter indeed is the father, but Neptune the power, and Pluto the intellect. And all indeed are in all; but each receives a different character of subsistence. Thus Jupiter subsists according to _being_; but Neptune according to _power_, and Pluto according to _intellect_. And though all these divinities are the causes of the life of all things, yet one is so _essentially_, another _vitally_, and another _intellectually_. Whence also the theologist Orpheus says, that the extremes fabricate in conjunction with Proserpine things first and last; the middle being co-arranged with generative cause from his own allotment, without Proserpine. Hence _violence_ is said to have been offered to Proserpine by Jupiter; but she is said to have been _ravished_ by Pluto. (διο και φασι την κορην υπο μεν τον διος βιαζεσθαι, υπο δε του πλοντωνος αρπαζεσθαι.) But the middle is said to be the cause of motion to all things. Hence also, he is called _earth-shaker_, as being the origin of motion. And among those who are allotted the kingdom of Saturn, the middle allotment, and the agile sea (η ευκινηγος θαλaσσa) are assigned to him. According to every division therefore, the summits are Jovian, the middles belong to Neptune, and the extremes to Pluto. And if you look to the centres, such as the east, that of mid-heaven and the west; if also you divide the whole world, as for instance into the inerratic, planetary and sublunary spheres;--or again, if you divide that which is generated into the fiery, terrestrial, and that which subsists between; or the earth into its summits, middle, and hollow, and subterranean parts, this triad every where distributes the first, middle and last differences of things fabricated in demiurgic boundaries.

That the name Neptune is now triply analysed. For Neptune is the trident-bearer, and the Tritons, and Amphitrite are the familiars of this God. And the first analyzation of his name is from the allotment over which he presides, and from souls coming into generation, in whom the circle of sameness is fettered; since the sea is analogous to generation. But the second is from communion with the first.

αλλα Ζευς προτερος γεονει, και πλειονα ηδει.[459]

But Jove was born the first, and more he knew. For a Jupiter of this kind, is the proximate intelligible of Neptune. But the third analysis of his name is from his energy in externals. For he is motive of nature, and vivific of things last. He is also the guardian of the earth, and excites it to generations.

That Neptune is an intellectual demiurgic God, who receives souls descending into generation; but Hades is an intellectual demiurgic God, who frees souls from generation. For as our whole period receives a triple division, into a life prior to generation, which is Jovian, into a life in generation which is Neptunian, and into a life posterior to generation which is Plutonian; Pluto, who is characterised by intellect, very properly converts ends to beginnings, effecting a circle without a beginning, and without an end, not only in souls, but also in every fabrication of bodies, and in short, of all periods;--which circle also, he perpetually convolves. Thus for instance, he converts the ends to the beginnings of the souls of the stars, and the convolutions of souls about generation, and the like. And hence Jupiter is the guardian of the life of souls prior to generation.

That some badly analyze the name of Pluto into wealth from the earth, through fruits and metals; but Hades into the invisible, dark and dreadful. These Socrates now reprobates, bringing the two names to the same signification; referring the name of Pluto, as intellect, to the wealth of prudence, but that of Hades to an intellect knowing all things. For this God is a sophist, who purifying souls after death, frees them from generation. For Hades is not, as some improperly explain it, evil: for neither is death evil; though Hades to some appears to be attended with perturbations (εμπαθως); but it is invisible and better than the apparent; such as is every thing intelligible. Intellect therefore, in every triad of beings, convolves itself to being, and the paternal cause, imitating in its energy the circle.

That men who are lovers of body, badly refer to themselves the passions of the animated nature, and on this account consider death to be dreadful, as being the cause of corruption. The truth however is, that it is much better for man to die, and live in Hades a life according to nature, since a life in conjunction with body is contrary to nature, and is an impediment to intellectual energy. Hence it is necessary to divest ourselves of the fleshly garments with which we are clothed, as Ulysses did of his ragged vestments, and no longer like a wretched mendicant together with the indigence of body, put on our rags. For as the Chaldean Oracle says, “Things divine cannot be obtained by those whose intellectual eye is directed to body; but those only can arrive at the possession of them, who stript of their garments hasten to the summit.”

That Neptune when compared with Jupiter is said to know _many_ things; but Hades compared with souls to whom he imparts knowledge is said to know _all_ things; though Neptune is more total than Hades.

That as it is necessary to analyse Pluto, not only into the obvious wealth from the earth, but also into the wealth of wisdom, so likewise Ceres must be analysed not only into corporeal nutriment; but beginning from the Gods themselves it is requisite to conceive her to be the supplier of aliment, first to the Gods themselves, afterwards to the natures posterior to the Gods; and in the last place, that the series of this beneficent energy extends as far as to corporeal nutriment. For the characteristic of love shines forth first of all in the Gods: and this is the case with the medicinal and prophetic powers of Apollo, and with those of every other divinity. But nutriment, when considered with reference to the Gods, is the communication of intellectual plenitude from more exalted natures to those of an inferior rank. Gods therefore, are nourished, when they view with the eye of intellect Gods prior to themselves; and when they are perfected and view intelligible beauties, such as justice itself, temperance itself, and the like, as it is said in the Phædrus.

That from sportive conceptions about the Gods, it is possible for those to energize entheastically, or according to a divinely inspired energy, who apply themselves to things in a more intellectual manner. Thus for instance, according to the material conceptions of the multitude, Venus derives her origin from foam; and foam corresponds to seed. Hence according to them the pleasure arising from this in coition is Venus. Who however, is so stupid, as not to survey primary and eternal natures, prior to such as are last and corruptible? I will therefore unfold the divine conception respecting Venus.

They say then that the first Venus was produced from twofold causes, the one as that _through which_,[460] co-operating with her progression, as calling forth the prolific power of the father, and imparting it to the intellectual orders; but Heaven as the maker and cause unfolding the goddess into light, from his own generative abundance. For whence could that which congregates different genera, according to one desire of beauty, receive its subsistence except from the _synochical_ power of Heaven? From the foam therefore of his own prolific parts thrown into the sea, Heaven produced this goddess, as Orpheus says. But the second Venus, Jupiter produces from his own generative powers, in conjunction with Dione; and this goddess likewise proceeds from foam, after the same manner with the more ancient Venus, as Orpheus evinces. These goddesses therefore differ from each other, according to the causes of their production, their orders and their powers. For she that proceeds from the genitals of Heaven is supermundane, leads upwards to intelligible beauty, is the supplier of an unpolluted life, and separates from generation. But the Venus that proceeds from Dione governs all the co-ordinations in the celestial world and the earth, binds them to each other, and perfects their generative progressions, through a kindred conjunction. These divinities too, are united with each other through a similitude of subsistence: for they both proceed from generative powers; one from that of the connectedly-containing power of Heaven, and the other from Jupiter the demiurgus. But the sea signifies an expanded and circumscribed life; its profundity, the universally-extended progression of such a life; and its foam, the greatest purity of nature, that which is full of prolific light and power, and that which swims upon all life, and is as it were its highest flower.

That according to Orpheus Ceres is the same with Rhea. For he says that subsisting on high in unproceeding union with Saturn, she is _Rhea_, but that by emitting and generating Jupiter, she is _Ceres_. For thus he speaks,

Ρειην το πριν εουσαν, επει διος επλετο μητηρ
Γεγονε δημητηρ.[461]

i.e. The goddess who was _Rhea_, when she bore Jove became Ceres.

But Hesiod says that Ceres is the daughter of Rhea. It is however evident, that these theologists harmonize: for whether this goddess proceeds from union with Saturn to a secondary order, or whether she is the first progeny of Rhea, she is still the same. Ceres therefore, thus subsisting, and receiving the most ancient and ruling order from the whole vivific Rhea, (της ολης Ζωογονου ρεας) and comprehending the middle centres of whole vivification, (της ολης Ζωογονιας) she fills all supermundane natures with the rivers of all-perfect life, pouring upon all things vitally, indivisibly, and uniformly.

Prior however to all this, she unfolds to us the demiurgic intellect, (Jupiter) and imparts to him the power of vivifying wholes. For as Saturn supplies her from on high with the cause of being; so Ceres from on high, and from her own prolific bosoms, pours forth vivification to the demiurgus. But possessing herself the middle of all vivific deity, she governs the whole fountains which she contains, and comprehends the one bond of the first and last powers of life. She stably convolves too, and contains all secondary fountains. But she leads forth the uniform causes of prior natures to the generation of others. This goddess too comprehends _Vesta_ and _Juno_: in her right hand parts Juno, who pours forth the whole order of souls; but in her left hand parts Vesta, who leads forth all the light of virtue. Hence, Ceres is with great propriety called by Plato,[462] _mother_, and, at the same time the _supplier of aliment_. For, so far as she comprehends in herself the cause of Juno, she is a mother; but as containing Vesta in her essence, she is the supplier of aliment. But the paradigm of this goddess is _Night: for immortal Night is called the nurse of the Gods_. Night however is the cause of aliment intelligibly:[463] for that which is intelligible is, according to the oracle,[464] the aliment of the intellectual orders of Gods. But Ceres first of all separates the two kinds of aliment in the Gods, as Orpheus says:

Μησατο γαρ προπολους, και αμφιπολους, και σπαδους·
Μησατο δ’ αμβροσιην, και ερυθρου νεκταρος αρθρον·
Μησατο δ’ αγλαα εργα μελισσαων εριβομβων.[465]

i.e. She cares for pow’rs ministrant, whether they
Or Gods _precede_, or _follow_, or _surround_:
_Ambrosia_, and _tenacious nectar red_
Are too the objects of her bounteous care.
Last to the bee her providence extends,
Who gathers honey with resounding hum.

Ceres therefore, our sovereign mistress (δεσποινα) not only generates life, but that which gives perfection to life; and this from supernal natures to such as are last: _for virtue is the perfection of souls_. Hence mothers who are connected with the circulations of time, bring forth their offspring in imitation of this twofold and eternal generation of Ceres. For, at the same time that they send forth their young into the light, they extend to them milk naturally produced as their food.

That the conjunction of the demiurgic intellect with the vivific causes is triple: for it is conjoined with the fountains prior to itself; is present with its kindred co-ordinate natures; and co-energizes with the orders posterior to itself. For it is present with the mother prior to itself, _convertively_; (επιστρεπτικως) with Proserpine posterior to itself, _providentially_; (προνοητικως) and with Juno co-ordinate to itself with an _amatory energy_ (ερασμιως). Hence Jupiter is said to be enamoured of Juno,

ως σεο νυν εραμαι[466]

As now I love thee,----

And this love indeed is legal, but the other two appear to be illegal. This goddess therefore produces from herself in conjunction with the demiurgus and father all the genera of souls, the supermundane and mundane, the celestial and sublunary, the divine, angelic, dæmoniacal, and partial. After a certain manner too, she is divided from the demiurgus, but in a certain respect she is united to him: for Jupiter is said, in the Philebus, to contain a royal intellect and a royal soul. For he contains uniformly the paternal and maternal cause of the world; and the fountain of souls is said to be in Jupiter; just as again, the intelligence of Jupiter is said to be first participated by Juno. For no other divinity, says Jupiter in Homer, knows my mind prior to Juno. Through this ineffable union therefore of these divinities, the world participates of intellectual souls. They also give subsistence to intellects who are carried in souls, and who together with them give completion to the whole fabrication of things.

That the series of our sovereign mistress Juno, beginning from on high pervades to the last of things; and her allotment in the sublunary region is the air. For _air_ is a symbol of _soul_, according to which also, soul is called a _spirit_ (πνευμα); just as _fire_ is an image of _intellect_, but _water_ of _nature_, by which the world is nourished, (της κοσμοτρφου φυσεως) through which all nutriment and increase are produced. But _earth_ is the image of _body_, through its gross and material nature. Hence Homer obscurely signifying this, represents Juno suspended with two anvils under her feet: for the air is allotted two heavy elements beneath itself.

For

ηλιον δ’ ακαμαντα βοωπις ποτνια ηρη
πεμψεν επ’ ωκεανοιο ροας

i.e. “Fair-eyed venerable Juno sent the sun to the streams of the ocean,”--is from the same conception.

For he calls the thick cloud produced by Juno, the setting of the sun. The assertion likewise that the end of this name will be conjoined with the beginning, if any one frequently repeats the name of the goddess, evinces the conversion of rational souls to her which proceed from her; and that voice is air that is struck. On this account also the voice of rational animals is especially dedicated to this goddess, who made the horse of Achilles to become vocal. But Socrates now delivers these three vivific monads in a consequent order, viz. Ceres, Juno, Proserpine; calling the first the mother, the second the sister, and the third the daughter of the demiurgus. All of them however are partakers of the whole of fabrication; the first in an exempt manner and intellectually, the second in a fontal manner and at the same time in a way adapted to a principle (αρχικως) and the third, in a manner adapted to a principle and leader (αρχικως και ηγεμονικως).

Of these goddesses the last possesses triple powers, and impartibly and uniformly comprehends three monads of Gods. But she is called Core (κορη) through the purity of her essence, and her undefiled transcendency in her generations. She also possesses a first, middle and last empire. And according to her summit indeed, she is called Diana by Orpheus; but according to her middle Proserpine; and according to the extremity of the order Minerva. Likewise, according to an hyparxis transcending the other powers of this triple vivific order, the dominion of Hecate is established; but according to a middle power, and which is generative of wholes, that of Soul; and according to intellectual conversion that of virtue.[467] Core therefore, subsisting on high, and among the supermundane Gods, uniformly extends this triple order of divinities; and together with Jupiter generates Bacchus, who impartibly presides over partible fabrication. But beneath, in conjunction with Pluto, she is particularly beheld according to the middle peculiarity; for it is this which proceeding every where imparts vivification to the last of things. Hence she is called Proserpine, because she especially associates with Pluto, and together with him orderly distributes the extremities of the universe. And according to her extremities indeed, she is said to be a virgin, and to remain undefiled; but according to her middle, to be conjoined with Hades, and to beget the Furies in the subterranean regions. She therefore is also called Core, but after another manner than the supermundane and ruling Core. For the one is the connective unity of the three vivific principles; but the other is the middle of them, in herself possessing the peculiarities of the extremes. Hence in the Proserpine conjoined with Pluto, you will find the peculiarities of Hecate and Minerva; but these extremes subsist in her occultly, while the idiom of the middle shines forth, and that which is characteristic of ruling soul, which in the supermundane Core _was of a ruling_[468] nature, but here subsists according to a mundane peculiarity.

That Proserpine is denominated, either through judging of forms and separating them from each other, thus obscurely signifying the ablation of slaughter (δια το κρινειν τα ειδη και χωριζειν αλληλων, ως του φονου την αναιρεσιν αινιττομενον) or through separating souls perfectly from bodies, through a conversion to things on high, which is the most fortunate slaughter and death, to such as are worthy of it. (η δια το χωριζειν τας ψυχας τελεως εκ των σωματων δια της προς τα ανω επιστροφης, οπερ εστιν ευτυχεστατος φονος και θανατος τοις αξιουμενοις τουτου.) But the name φερεφαττα _Pherephatta_, according to a contact with generation is adapted to Proserpine; but according to wisdom and counsel to Minerva. At the same time however all the appellations by which she is distinguished are adapted to the perfection of soul. On this account also she is called Proserpine, and not by the names of the extremes; since that which was ravished by Pluto is the middle; the extremes at the same time being firmly established in themselves, according to which Core is said to remain a virgin.

With respect to our sovereign mistress Diana, Plato delivers three peculiarities of her, the undefiled, the mundane, and the anagogic. And through the first of these indeed, the goddess is said to be a lover of virginity; but through the second, according to which she is perfective of works (τελεσιουργος) she is said to be the inspective guardian of virtue; and through the third she is said to hate the impulses arising from generation. Of these three likewise, the first is especially adapted to the progression of the goddess, according to which she is allotted an hyparxis in the vivific triad of the supermundane Gods; whether we call this deity Hecatic, as Theurgists say, or Diana with Orpheus. For there being established, she is filled with undefiled powers from the Gods called _Amilicti_.[469] But she looks to the fountain of virtue, and embraces its virginity. For the virginity which is there does not proceed forth, as the Oracle says, but abiding gives subsistence to Diana, and to supermundane virtue, and is exempt from all communion, conjunction and progression, according to generation. Hence Core also, according to the Diana and Minerva which she contains, is said to remain a virgin; but according to the prolific power of Proserpine, she is said to proceed forth, and to be conjoined with the third demiurgus, and to bring forth as Orpheus says, “nine azure-eyed, flower-producing daughters;”

εννεα θυγατερας γλαυκωπιδας ανθεσιουργους.

since the Diana and the Minerva which she contains preserve their virginity always the same. For the former of these is characterised according to her stability, but the latter according to her convertive energy. But that which is generative is allotted in her a middle order. They say too, that she aspires after virginity, since the form of her is comprehended in the vivific fountain, and she understands fontal virtue, gives subsistence to supermundane and anagogic virtue, and despises all material sexual connexion, though she inspects the fruits arising from it.

She appears also to be averse to the generations and progressions of things, but to introduce perfections to them. And she gives perfection indeed to souls through a life according to virtue; but to mortal animals she imparts a restitution to form. But that there is a great union between Diana, the mundane Hecate, and Core, is evident to those that are in the least degree conversant with the writings of Orpheus; from which it appears that Latona is comprehended in Ceres, and together with Jupiter gives subsistence to Core, and the mundane Hecate. To which we may also add that Orpheus[470] calls Diana Hecate. So that it is nothing wonderful, if we should elsewhere call the Diana contained in Core Hecate.